July 16, 2017

Download Archaeological Theory and the Politics of Cultural Heritage by Laurajane Smith PDF

By Laurajane Smith

This arguable ebook is a survey of ways relationships among indigenous peoples and the archaeological institution have gotten into hassle, and a very important pointer to the way to stream ahead from this point.

With lucid value determinations of key debates reminiscent of NAGPRA, Kennewick and the repatriation of Tasmanian artefacts, Laurajane Smith dissects the character and outcomes of this conflict of cultures.

Smith explores how indigenous groups within the united states and Australia have faced the pre-eminence of archaeological concept and discourse within the means the cloth is still in their previous are cared for and regulated, and the way this has challenged conventional archaeological proposal and practice.

Essential studying for all these desirous about constructing a simply and equivalent discussion among the 2 events, and the position of archaeology within the learn and administration in their heritage.

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Extra resources for Archaeological Theory and the Politics of Cultural Heritage

Sample text

The post-World War Two American policies of termination and relocation, and the acts that enforced these policies, attempted to further undermine tribal communities. ‘Termination’ aimed to terminate Federal responsibility over certain Indian nations and tribes, and consequently saw local tribal and reservation economies suffer (McGuire 1992; Thomas 2000; Deloria and Lytle 2002). An important consequence of termination was the relocation of Indigenous peoples into urban centres, facilitated by the establishment of urban job training centres for American Indians under the Relocation Act of 1956 (Robbins 1992; Churchill and Morris 1992: 16).

Indigenous challenges to the idea of the ‘nation’, threaten the traditional processes involved in the government of Indigenous people. Indigenous cultural identity has been a focal point around which the treatment of Indigenous people has been determined, and through which Indigenous people have asserted not only their rights, but also the fact of their existence and experiences. As Dodson states: Those Aboriginalities have been, and continue to be, a private source of spiritual sustenance in the face of others’ attempts to control us.

Heritage agencies and archaeological organizations have been heavily lobbied by Indigenous people to ensure that they be consulted and informed about archaeological research activities that are likely to impact on their communities. Indigenous people have argued for the ability to veto archaeological research, given the ability of that research to materially affect the way that nonIndigenous Americans and Australians understand and regard Indigenous peoples. Much of this debate and criticism has been centred on and tied up with debates over the reburial and repatriation of Indigenous human remains.

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